Chinese
请诸位垂听。祈请十方诸佛菩萨，以及所有圣者阿罗汉垂听于我。我，名为某某，从今以后，对于身所造作的杀生，语所造作的妄语，意所造作的害心，皆悉止息。身所造作的杀生之支分，不予取与，行不净行，语所造作的妄语之支分，绮语，恶语，离间语，意所造作的害心之支分，贪心和邪见，皆悉止息。第八，衡量学处有八种，似乎无法直接数清。注释：共同的学处有三，皈依佛后，不礼敬其他天神。对于铸造的、雕刻的或绘制的佛像，也要观想为加持过的，是真实的世尊，并顶礼。皈依法后，不损害众生。也就是不做十不善业，身造三业，语造四业，意造三业，总共十种。诸如此类，不知道而委托他人制作，也是损害众生；给无法承受者强加重担，也是损害众生；委托无法完成的工作，也是损害众生。如果说不喜欢颠倒的经书和书本，那不是这样的，应当观想为真实的佛语而顶礼。皈依僧后，不与外道交往。与此类似，要避免对穿黄色衣服的人产生不喜欢的过失，因为不知道穿黄色衣服的人是外道还是凡夫。而且，未来时代，即使是穿红色牛、红色羊衣服的人，也是世尊加持过的，所以即使是对仅仅一个穿黄色衣服的人，也要观想为真实的世尊法衣而顶礼。不共的学处有三，皈依佛后，即使是佛像在水中显现的影子也要回避。皈依法后，对于经书、书本和如来之教
English
Please listen, everyone. I beseech all Buddhas and Bodhisattvas residing in the ten directions, and all noble Arhats to listen to me. I, named so-and-so, from now on, will cease all actions of killing through the body, lying through speech, and harmful thoughts through the mind. As branches of killing through the body, I will cease taking what is not given and engaging in impure conduct. As branches of lying through speech, I will cease idle talk, harsh words, divisive speech. As branches of harmful thoughts through the mind, I will cease covetousness and wrong views. Eighth, there are eight aspects to measuring the precepts, which seem impossible to count directly. Commentary: There are three common precepts. Having taken refuge in the Buddha, do not worship other gods. Even for those that are cast, sculpted, or painted, think of them as blessed arrangements, as the actual Bhagavan, and prostrate. Having taken refuge in the Dharma, do not harm sentient beings. That is, do not commit the ten non-virtuous actions: three through the body, four through speech, and three through the mind, totaling ten. Such as, entrusting work to someone who doesn't know how, which is also harming sentient beings; imposing burdens on those who cannot bear them, which is also harming sentient beings; entrusting work that cannot be done, which is also harming sentient beings. If one says they dislike inverted scriptures and books, that is not so; one should think of them as the actual words of the Buddha and prostrate. Having taken refuge in the Sangha, do not associate with non-Buddhists. Similarly, avoid the fault of disliking those who wear yellow robes, because one does not know whether the one wearing yellow robes is a non-Buddhist or an ordinary person. Moreover, in the future, even those wearing the robes of red cows and red sheep will have been blessed by the Bhagavan, so even for just one wearing yellow robes, one should think of it as the actual Dharma robe of the Bhagavan and prostrate. There are three uncommon precepts. Having taken refuge in the Buddha, one should avoid even the mere reflection of the Buddha's image in water. Having taken refuge in the Dharma, for scriptures, books, and the teachings of the Tathagata,
Chinese
啊，即使是无垢也要避免。皈依僧众后，即使是上师、堪布和阿阇黎的污垢也要避免，不要超越。对于佛像、佛塔、圣者声闻的僧众和菩萨的僧众的影子也要避免，不要超越。即使为了生命和奖赏，也不舍弃三宝，即使为了父母的面子，也不做罪恶之事，即使为了身体和生命，也不舍弃神圣的佛法，从经中出现的三个学处中，要忆念三宝的功德，忆念皈依的利益。也要多多念诵皈依。从窍诀中出现的三个教诲是，除了神三宝外，不寻找其他的皈依处，无论吃什么食物，都用最好的部分供养三宝，无论去哪个方向和角落，都皈依神三宝，对于重要的目标，都祈祷神三宝。此外的三个教诲是，对于佛不分大小和好坏。对于法不分深不深和好不好。对于僧不分喜欢不喜欢和如不如法。第九，皈依所获得的利益有八个：从外道转变为内道佛教徒的利益，第一。成为一切律仪的基础的利益，第二。白色天神们帮助和支持的利益，第三。不被人和非人等的损害所侵扰的利益，第四。一切罪业耗尽和减轻的利益，第五。一切善业增长和扩大的利益，第六。一切愿望都如意成就的利益，第七。最终获得无上菩提的利益，第八。第十，不皈依的过患也有八个：不能从外道转变为内道佛教徒的过患，第一。没有一切律仪的基础的过患，第二。无论如何思考都不相信，愿望不能成就的过患，第三。堕入三种恶道的过患，第四。白色的法
English
Ah, even impeccability should be avoided. Having taken refuge in the Sangha, even the defilements of the Lama, Khenpo, and Acharya should be avoided, and one should not transgress. Even the shadows of the Buddha's body, stupas, the Sangha of noble Shravakas, and the Sangha of Bodhisattvas should be avoided, and one should not transgress. Even for the sake of life and reward, one should not abandon the Three Jewels, and even for the sake of one's parents, one should not commit sinful deeds, and even for the sake of body and life, one should not abandon the sacred Dharma. From the three trainings that arise from the Sutras, one should remember the qualities of the Three Jewels and remember the benefits of taking refuge. One should also recite the refuge frequently. The three instructions that arise from the instructions are: one should not seek refuge in any other place than the divine Three Jewels; whatever food one eats, one should offer the best part to the Three Jewels; wherever one goes, in any direction or corner, one should take refuge in the divine Three Jewels; and for important goals, one should pray to the divine Three Jewels. The other three instructions are: one should not differentiate between the Buddha as big or small, good or bad. One should not differentiate between the Dharma as deep or not deep, good or not good. One should not differentiate between the Sangha as like or dislike, proper or improper. Ninth, the benefits of having taken refuge are eight: the benefit of turning from an outsider to an inner Buddhist, first. The benefit of becoming the basis of all vows, second. The benefit of being helped and supported by the white gods, third. The benefit of not being disturbed by the harm of humans and non-humans, fourth. The benefit of all sins being exhausted and lessened, fifth. The benefit of all virtues increasing and expanding, sixth. The benefit of all wishes being fulfilled as desired, seventh. The benefit of ultimately attaining unsurpassed Bodhi, eighth. Tenth, the faults of not taking refuge are also eight: the fault of not being able to turn from an outsider to an inner Buddhist, first. The fault of not having the basis of all vows, second. The fault of not believing in whatever one thinks, and the fault of wishes not being fulfilled, third. The fault of falling into the three lower realms, fourth. The white Dharma
Chinese
不生起景象的过患有五。人与非人的损害所造成的过患有六。不增长善资粮，不能到达圆满正等觉佛陀果位的过患有七。对自他二者都没有利益的过患有八。因此，皈依是非常重要的。皈依之后，施放一个食子。特殊之处和未出现的量已显示，这是断见。注：特殊的皈依仪轨圆满了。顶礼尊贵的上师们！修法是在上师加持的时候，从小乘中特别分出来，发菩提心有二：世俗菩提心和胜义菩提心。第一是世俗菩提心，有愿菩提心和行菩提心。其中，第一是愿菩提心，即发殊胜菩提心：首先，为了使三界的一切众生，一个也不遗漏地从轮回的痛苦中解脱出来，如果能够证得无上菩提而成佛，那该有多好啊！生起强烈的欢喜，生起强烈的意愿，生起强烈的希求。第二是行菩提心，即发殊胜菩提心：以法布施、财物布施、无畏的救护布施，以及慈爱之心来利益众生，并且必定要进入菩萨的行持。这二者是世俗菩提心。这样生起了世俗菩提心的愿行二种之后，对于这二者都要安住于四无量心。四无量心有两种：恒常实际修持和在座间观修心性。第一种是：对于恒常处于痛苦中的众生生起慈悲心。恒常以慈爱之心利益他们。对于一切众生脱离痛苦而拥有安乐生起欢喜心。恒常修学对于一切众生没有亲疏之别的舍心。第二种是在座间观修心性：一切众生的身体因为无常而变化，一直处于新旧更替之中。心是空性的，没有觉知并且不会穷尽，所以迷惑的延续不会断绝，一直在体验着。因此，其余的一切众生都在轮
English
The faults of not arising appearances are five. The faults caused by the harm of humans and non-humans are six. The faults of not increasing the accumulation of merit and not reaching the state of perfect and complete enlightenment of the Buddha are seven. The faults of not benefiting oneself and others are eight. Therefore, taking refuge is extremely important. After taking refuge, one offering cake is released. The special features and the measure of what will not come have been shown, which is nihilism. Note: The special ritual of taking refuge is complete. Homage to the noble lamas! The method of meditation is during the time of the lama's blessings. Having distinguished it from the Lesser Vehicle, there are two types of generating the mind of supreme enlightenment: conventional and ultimate. The first is conventional, which is aspiration and engagement. The first of these is aspiration, generating the mind of supreme enlightenment: First, in order to liberate all sentient beings of the three realms, without leaving a single one, from the suffering of samsara, how wonderful it would be if they could attain unsurpassed enlightenment and become Buddhas! Generate strong joy, generate strong desire, and generate strong aspiration. The second is engagement, generating the mind of supreme enlightenment: practicing the giving of Dharma, the giving of material things, the giving of fearlessness and protection, and benefiting beings with loving-kindness, and definitely engaging in the conduct of a Bodhisattva. These two are conventional. Thus, after the two, aspiration and engagement, of the conventional mind of enlightenment have arisen, one should abide in the four immeasurables for both of them. There are two types of four immeasurables: constantly practicing them directly and meditating on the nature of the mind during sessions. The first is: constantly generate compassion for sentient beings who are always suffering. Constantly benefit them with loving-kindness. Generate joy for all sentient beings who are free from suffering and possess happiness. Constantly train in equanimity, which is without near or far, for all sentient beings. The second is meditating on the nature of the mind during sessions: the bodies of all sentient beings change due to impermanence, and are always in a state of exchanging the new and the old. The mind is empty, without awareness, and inexhaustible, so the continuation of delusion is not cut off, and it is always experiencing. Therefore, all remaining sentient beings are in sams
Chinese
为了从轮回中解脱，为了使身语意三成为密咒的法器，而请求成熟灌顶。不错误地修持要解脱的密咒之义。心想：要使所有众生从轮回中解脱。这显示了胜义菩提心的生起。第二是胜义菩提心的生起：是如实证悟一切法如其法性胜义谛而安住。如何知晓法性胜义谛而安住呢？胜义谛是无生灭而安住的。什么是无生呢？一切法都汇集于心，而心性本身不是实物和相状，所以是无生的。那个空性的心，忆念的奇迹不会止息，可以显现为任何事物。法性实物的实相，虽然无生，但奇迹万象显现且不灭。那个奇迹本身也是无自性的，所以是空性。一切法的自性是显现而无自性，胜义谛中，什么本体也不成立，不住于任何地方，对什么也没有执着。证悟那个实物实相的因，以及从因产生的方便，和无所缘的果，这就是胜义菩提心的生起。这样生起两种菩提心后，致力于自他二利，殊胜的增上意乐变得无有迁变，那么十方诸佛和菩萨们都会感到惊奇而面露微笑。为什么面露微笑呢？眷属们这样问道。那时，诸佛说道：在这个名为某某的世界里，有某某人发起了殊胜菩提心，并致力于自他二利，具有如黄金般美好的发心，你们也要守护、救护和加持他。这样说道。因此，生起菩提心非常重要。之后，在生起菩提心的时候，询问生起菩提心的共同障碍：善男子，你向我祈请为上师，无上
English
In order to be liberated from samsara, and in order to make body, speech, and mind suitable vessels for the secret mantra, one requests the empowerment of maturation. Meditating without error on the meaning of the secret mantra that liberates. Thinking: May all sentient beings be liberated from samsara. This shows the arising of the conventional bodhicitta. The second is the arising of the ultimate bodhicitta: it is realizing all dharmas as they abide in the ultimate reality of suchness. How does one know that the ultimate reality of suchness abides? The ultimate reality abides without arising or ceasing. What is it like to be without arising? All dharmas gather into the mind, and the mind itself is not established as a thing or a sign, so it is without arising. In that empty mind, the magic of memory does not cease, and it can appear as anything. The reality of the nature of things, even though it is without arising, various miracles appear and do not cease. That miracle itself is also without inherent existence, so it is emptiness. The nature of all dharmas is appearance without inherent existence, and in ultimate reality, nothing is established as an entity, it does not abide anywhere, and there is no clinging to anything. The cause that makes one realize that reality of things, and the means of arising from the cause, and the result without an object, that is also the arising of the ultimate bodhicitta. Having thus generated the two types of bodhicitta, and having engaged in striving for the benefit of both oneself and others, when the extraordinary higher intention becomes unwavering, then the Buddhas and Bodhisattvas of the ten directions will be amazed and smile. Why do they smile? The retinue asked. At that time, the Buddhas said: In this world called such and such, there is a person called such and such who has generated the supreme bodhicitta and is engaged in striving for the benefit of both oneself and others, and has a good intention like gold, you should also protect, save, and bless him. Thus they said. Therefore, generating bodhicitta is very important. Then, at the time of generating bodhicitta, asking about the common obstacles to generating bodhicitta: Son of good family, you are requesting me as your lama, unsurpassed